The One Continuously Lifting Up
and Progressively Carrying Away
the SIN of the World
By Jonathan Mitchell
We find this statement by John the Baptist, who was referring to Jesus, in the first chapter of the Gospel of John:
28. These things occurred (or: came into being) in Bethany, on the other side of the Jordan, where John was living his life (or: was existing), repeatedly engaged in immersing [folks]. 29. The next day (or: On the morrow) he is looking at, and observing, Jesus [= Yahshua or Yeshua] progressively coming toward him, and he begins saying, "Look! (Pay attention, see and perceive)! God's Lamb (or: the Lamb of, and from, God; the Lamb having the character and qualities of God; or, in apposition: the Lamb which is God; [cf Rev. 5:6]), the One continuously lifting up and progressively carrying away the Sin of the world, removing the Deviation from the System [cf 1 Cor. 15:3; 2 Cor. 5:14](or: habitually picking up and taking away the failure and error belonging to the system of the cosmos; progressively removing the falling short and the missing of the goal from the world of culture, religion, economy, government, society, and from the aggregate of humanity)!
In vs. 29, I have stressed the durative, or repetitive, connotation of the present tense of the Greek participle, "lifting up and carrying away." I also conflated the two meanings inherent in the verb. John's using the word "Lamb" is a direct allusion to Israel's sacrificial system, which had its beginning in Ex. 12:1-14, at the time of the first Passover. The concept was expanded, in Isa. 53:4, which is quoted, in Mat. 8:17b,
"He Himself took our incapacities (weaknesses; infirmities; sicknesses) and then lifted up and bore away (or: endured; supplied support with) the diseases."
The concept of One executing this act can be found in Isa. 53:6-7, whose whole chapter was traditionally seen by Israel as a reference to the Person, and/or the time, of their anticipated coming of their Messiah.
We observe Peter associating the Lamb sacrifice with Christ, in 1 Pet. 1:19, where he speaks of,
"Christ's precious and priceless blood (or: in valuable and highly esteemed blood, which is [the] Anointed One; with honorable blood of anointing; by costly blood from [the Messiah]) - as of a flawless (unblemished) and spotless Lamb."
In the next verse, Peter speaks of Christ as:
"One having been foreknown (previously known, or known in advance, by intimate experience) and then continuing appointed for a position and function, indeed, on the one hand, before [the] casting down of [the; an] ordered System" (vs. 20).
So both John and Peter speak of this Lamb (Christ) in His association with "the System," or, "the aggregate of humanity" - meaning all of mankind. In John's day, the sacrificial Death of this One would symbolize the upcoming death of all humanity, in Christ, for you see, Paul informs us that:
"Christ's Love (the urge of the Anointed One, toward accepting reunion, and the full giving of Himself to [all]; this Love, which is Christ,) continuously holds us together. Upon deciding (discerning and concluding; judging) this: that [some MSS add: since] One Person (or: Man) died over [the situation of] all people (or: for the sake of all humans), consequently, all people died (or: accordingly, then, all humans died)." [cf Rom. 5:12, reversed]
Now take a moment, and just imagine what these verses mean. John, the one who immersed Jesus, saw that Jesus would be,
"continuously lifting up and progressively carrying away the Sin of the world."
The parenthetical expansion of Jn. 1:29b offers other renderings for the final participial clause:
"habitually picking up and taking away the failure and error belonging to the system of the cosmos; or: progressively removing the falling short and the missing of the goal from the world of culture, religion, economy, government, and society,"
and both of these suggest an ongoing effect of the singular, historical work of Christ. In Rev. 5:6, a symbolic picture is given of Christ's ongoing rule:
"within the midst of the throne a little Lamb standing, as one having been slaughtered."
In Jn. 1:34, John explained it another way:
"And so I myself have now seen and so have borne witness, and thus now bear testimony, that this One is God's Son."
Then, in vs. 36, he told two of his disciples,
"Look there (or: Pay attention and perceive; See and consider)! God's Lamb (or: The Lamb of, from, and whose origin is, God; or: the Lamb which is God)."
What, then, are we to conclude? Well, one thing that we have not emphasized is that the word SIN (etc.) is singular. What does this mean? John was speaking eschatologically, foreseeing the complete work of the Messiah, with regard to human failure, as involving the whole aggregate of humanity (the world). But, on the one hand, John dealt with individuals, on the other hand, the work of Christ was with regard to corporate humanity (each person experiencing this one at a time, through their rebirth [cf 1 Cor. 15:22-23]).
Both Paul and John speak of "sins" in the plural (Gal. 1:4; 1 Jn. 2:2, respectively), but this topic is not the focus of this short study. Alfred Edersheim (The Life and Times of Jesus The Messiah, Vol. 1, Wm. B. Eerdmans Publishing, 1953 p 344) offers this, regarding vs. 29:
"What was distinctive in the words of the Baptist, seems his view of 'sin' as a totality, rather than sins..." (emphasis, his)
The inclusive, corporate work of Christ can be seen in Paul's writings:
"The Sin (or: the miss of the target; "the derangement of our nature") entered into the aggregate of humanity (ordered system of religion, culture, society and government; or: world; cosmos), and through The Sin (failure; the mistake; the miss of the target; the deviation), The Death [also entered]. In this way, The Death thus also passed through in all directions (or: came through the midst causing division and duality; pervaded; permeated throughout) into all mankind (or: into the midst of all humanity; or: to all people), upon which [situation and condition, the result is that] all people sin" (Rom. 5:12)
Notice that Paul's speaks of the singular: "The Sin."
Then, further on in Rom. 5:
15. Yet to the contrary, [it is] not, in fact, in the same way [with] the effect of Grace (result of Favor; the act-effect graciously given) as [it was with] the effect of the fall to the side (or: = the result of the stumbling aside, and the offence, is not simply balanced out by the result of the joyful gift of grace - the gratuitous favor). For you see, since by (or: in) the effect of the fall to the side (the result of the stumbling aside and offense) of the one (= Adam) THE MANY (= the mass of humanity) died, MUCH MORE (= greater) [is] the Grace of God (God's Grace; favor which is God), and the gift (gratuitous benefit) within Grace (centered in a joy-producing act of Favor) - by that of the One Man, Jesus Christ - surrounded (or: encircles) into an encompassing abundance, surplus and excess into THE MANY (or: THOSE Many; = the mass of humanity)....
[note: KJV sadly omits "the" before "many" both here and in vs. 19; the definite article is in the Greek text in both verses]
Take notice of the fact that Paul is including all of humanity in his argument, using the plural "The Many," to signify all who had died as an effect of "the one (adam)," and then uses this same inclusive plural term, "The Many," to whom the gift within Grace is given. "The MANY" includes everyone, in both cases. He uses this same, correlating phrase in vs. 19, below:
17. For it follows that, since (or: in view of the fact that; or: if) by the effect of the fall to the side (or: in the result of the stumbling aside; with the effect of the offense) of the one, The Death reigned (or: reigns; rules as king) through that one, MUCH MORE, rather, the People - in seizing, and during habitually receiving, the surrounding superabundance (or: by progressively taking in hand this encircling, extraordinary surplus and excess) of the Grace, as well as of, from, and which is, the gratuitous Gift of the flowing together in this liberating, eschatological Rightwisedness (or: of this deliverance into rectified solidarity, in fair and equitable treatment; or: from the placement in the rightness of relationship in the Way pointed out; or: belonging to the justification and freedom from guilt, when being turned in the right direction and made upright, in the Way) - [and thus], the masses of humanity will continue reigning (or: ruling as kings) within the midst of, and in union with, LIFE, through this One, Jesus Christ.
He continues the contrast of the two categories (or, conditions of humanity), this time placing "the effect of the fall of the one (Adam)" against the superabundance of the Grace, and the gift of rightwisedness, "through this One, Jesus Christ." Paul's reasoning continues building more extensively in these next four verses:
18. Consequently, then, as [it was] through the effect of one fall to the side (or: the result of one offense [of Adam]) [entering] into all mankind ([permeating] into the midst of all humanity; = [extending] into the whole race) [bringing them] into a commensurate effect of a decision (a corresponding result of an evaluation, in line with the decision and following a pattern, which divided [us] down in a negative verdict), THUS ALSO, and in the same way, through one delivering justice-effect, and the result of one right Act which set [all humanity] right and in accord with the Way pointed out
(or: through the result of one Act of rectifying, liberating justice, equity and solidarity; through a single decree creating rightwised relationships; through one effect of rightwising, which turns [people] in the right direction) [entering] into ALL MANKIND (into the midst of all people, [impregnating] the whole race of human beings), [all are brought] into a setting-right which is LIFE, and a liberating, rectifying rightwising from, and pertaining to, Life, including them in covenant community
(or: Life's turning [folks] in the right direction resulting in right relating, equity and justice which is in accord with the Way pointed out; or: a making of situations and conditions to be right, which pertain to Life; or: an expressing of fairness and equity, which is LIFE; a rightly-directing solidarizing from Life; a just-acting delivering having the qualities of life).
19. For you see (or: In fact; It follows that), JUST AS through the heedlessness and unwillingness to listen or to pay attention, resulting in disobedience (or: the erroneous hearing leading to disobedience) of the one person, THE MANY (= the mass of humanity; [note: cf Weymouth NT in Modern Speech, 1909 Edition]) were rendered (established; constituted; placed down and made to be) sinners (failures; ones who diverge and miss the target; outcasts), THUS - in the same way - ALSO, through the submissive listening and paying attention resulting in obedience of the One, THE MANY (= the mass of humanity) will continue being rendered, caused to be, and made to fully stand in the sphere of, "set-right folks"(placed down and established [to be] just ones; constituted folks who have been rectified and rightwised to be people in the Way pointed out; made to be righteous ones who are guilt-free, fair, equitable, and rightly-turned in the solidarity of covenant relationships)....
21. to the end that JUST AS the Sin (the failing; the erroneous acting; the deviating and digressing which issued in missing the goal) at one point reigned (or: ruled as king; exercised sovereign sway) centered in, within the midst of, in union with, and in the sphere of, the Death, THUS SO (or: in THIS way), also the Grace and this joyous Favor would reign (should rule as king; can exercise sovereign sway) through a flowing together in rectifying, eschatological deliverance that created rightwisedness
(or: by means of being rightly-turned into an existence with equity in covenantal solidarity of right relationships which accord with the Way pointed out; through a liberating, rectifying justice) [which leads] into, and results in, LIFE which belongs to, pertains to, and has the characteristics of, the Age (or: eonian life; Life of this Era [of Messiah]; a life prepared for these ages) - through Jesus Christ, our Owner (Lord; Master). [cf Rom. 6:23]
Observe the emphasized "JUST AS... THUS ALSO" of vs. 19, and the "JUST AS... THUS SO" in vs. 21. This "eschatological deliverance and rightwising of The Many" was what John meant by "lifting up and carrying away the SIN of the world."
For a final verse that displays the inclusive work of the cross of Christ, we offer 2 Cor. 5:
19. as that God was existing within Christ (God was and continued being centered in, and in union with [the] Anointed One) progressively and completely transforming [the] aggregate of humanity (or: world) to be other [than it is] (or: progressively bringing [the] ordered System into another level or state; repeatedly changing [the] universe to correspond with other [conditions; perceptions]; progressively altering [the] ordered arrangement of culture, religions, economy and government to be in line with another one; habitually and progressively changing [the] secular realm [of humanity] from enmity to friendship; reconciling [the] world [of mankind; cf Jn. 3:16]) in Himself, to Himself, for Himself, by Himself and with Himself, not accounting to them (not calculating, or putting to their account, or assessing to them; not logically considering for them; not reasoning in them) the results and effects of their falls to the side (their trespasses and offenses), even placing within us the Word (the Logos; this transfer and conveyance of a Meaning-bearing Communication; the Idea; the Reason; the Message; the flow of Pattern-forming Information; the Blueprint) of the corresponding transformation to otherness (or: this full alteration; the change from enmity to friendship; the conciliation).
And so, what was God doing, as he was existing within Christ? The subordinate, present tense clause gives us the answer. He was: progressively and completely transforming [the] aggregate of humanity (or: world) to be other [than it is]. Let us discuss this for a moment. As you observe, we have alternate renderings parenthetically inserted, that are on offer:
a) progressively bringing [the] ordered System into another level or state; -- the term rendered "aggregate of humanity" and "ordered System" is the Greek kosmos. This is the same word used by John in Jn. 3:16, "For thus God loves the aggregate of humanity (ordered System)..." God loves everything that He made (Gen. 1:31), and He cares for all of it; here, the "ordered System" may be speaking of the "new creation" of vs. 17, above;
b) repeatedly changing [the] universe to correspond with other [conditions; perceptions]; -- this may seem to be an extreme rendering, but it is legitimate; this could be seen as an allusion to Gen. 1:2-3ff, i.e., to God in His ongoing acts of creation, such as referenced in Rev. 21:5;
c) progressively altering [the] ordered arrangement of culture, religions, economy and government to be in line with another one; -- God repeatedly invades history and makes changes;
d) habitually and progressively changing [the] secular realm [of humanity] from enmity to friendship; -- as we see in the last clause, He has us participate in this; this extended use of the word calls to mind Jas. 2:23, where Abraham "was called 'God's friend,'" and so here we can see "the world" being changed in order to be a part of what Abraham signifies in Paul's teachings; we even see this change of relationship evidenced in what Jesus said to His disciples:
"now I have declared you folks friends, because I make intimately and experientially known to you everything (or: all things) which I heard and hear at My Father's side and in His presence;" (Jn. 15:15b)
e) reconciling [the] world [of mankind]; -- this is completely inclusive.
Now ponder the conflated function of the dative case, in the next phrase of this fabulous verse in 2 Cor. 5: "in Himself, to Himself, for Himself, by Himself and with Himself." These prepositions show union, direction, purpose, instrument and association - all by being joined to the Lord (1 Cor. 6:17). What comes to mind is Acts 17:28,
"For you see, within the midst of and in union with Him we continuously live (or, as a subjunctive: could be constantly living), and are constantly moved about and put into motion, and continue existing (experiencing Being). Even as certain of the poets down among you people have said, 'You see, we are also a family of the One (or: we even continuously exist being a race whose source is the One; or: we also are His species and offspring; we are even a family which is composed of the One and which is the One).' [a quote of Aratos and of Keleanthes; cf Eph. 3:15]
Paul fleshes out and expands the succinct statements given by John the Baptist. This was all the work of "the One continuously lifting up and progressively carrying away the Sin of the world." Of course there is so much more that He did and does for us, but those things are for other studies.
Jonathan
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